Tareqat Alawiyah As an Islamic Ritual Within Hadhrami's Arab in Johor

Middle-East Journal of Scientific Research 14 (12): 1708-1715, 2013 ISSN 1990-9233 © IDOSI Publications, 2013 DOI: 10.5829/idosi.mejsr.2013.14.12.3564 Tareqat Alawiyah as an Islamic Ritual Within Hadhrami’s Arab in Johor Nurulwahidah Fauzi, Tarek Ladjal, Tatiana A. Denisova, Mohd Roslan Mohd Nor and Aizan Ali Mat Zin Department of Islamic History and Civilization, Academy of Islamic Studies, University Malaya, 50603 Kuala Lumpur, Malaysia INTRODUCTION Abdul Majid was furthermore a descendant of Sayid Idrus and was appointed as the Prime Minister of the Sultanate The state of Johor Darul Takzim is deemed to be one of Johor Lama from 1688-1697 [5]. Other official data of the most unique states in Malaysia. The uniqueness of regarding the population of Arab communities; especially the state is reflected in its historical roots where the state with regards to the Hadrami Arabs cannot be accurately was ruled across two different eras of the Sultanate. In the determined as Johor was under the control of the first era first era, the state was controlled under the Sultanate of of Sultanate with exception to a few historical chronicles Johor-Riau (1511-1685) which is also known as Johor as mentioned above. The reason for this is mainly Lama [1-3] where the administrative centre was located at because during such a time Johor was still passing Tanjung Batu. The second era shows the birth of the through a demanding stage requiring it to defend its Modern Johor Sultanate known as Johor Baru from 1686 freedom from threats stemming from the Portuguese and until today. This Johor Sultanate which started back in Acheh. This effectively resulted in the formation of Johor 1511 was one of the successor states of Malacca Empire Bharu under the administration of Sultan Abu Bakar [4]. The strategic location of the state was found in that Moreover, the state of Johor possessed a decided it was situated between the main route of trading activities advantage in its interaction and assimilation with a variety adjacent to Singapore, in addition to the fact that the late of traditions and customs ever since it opened its door to invasion by the British supported the acceptance and external trades as a result of the policy being implemented spread of Islam in the state especially due to the Hadrami and practiced in Singapore as of 1891. Such interaction Arab community. The process effectively formed the and assimilation may be seen by the presence of foreign history of Johor as we know it today, allowing it be traders from China, India and Arab lands who arrived to renowned as one of the states that had successfully the coast of Singapore and Johor by sea. For example, continued the legacy of Malaccan Empire in terms of Arab communities who originated from Hadramaut not acceptance and spreading of Islam. The chronicles and only played a significant role in developing the economy, process of migration of Hadrami Arabs to Johor and in addition to political and social aspects of the state but religious activities practiced by them will be discussed in also played a rather large role in Johor’s religious matters this paperwork. and issues. They are claimed to be one of the earliest History and Composition of Hadrami’s Arab: The term communities who migrated to Johor and their presence in Hadrami Arab distinctly denotes the Arab community that the state may be traced back to the early days of Johor had originated from a location by the name of Hadramaut Sultanate with the emergence of an Arab by the name in Yemen. The Hadramaut district, being the place of Sayid Idrus. He originated from Hadramaut and came to origin for this community holds a long and rich Acheh seeking to tie the knot with the Sultan of Acheh. civilizational history is located near the Red Sea which The marriage was gifted with a son who was named Sayid connected trading ships between the states in the East Zainal Abidin. The state’s prominent Ulama, Tun Habib and West [6]. The term Hadramaut is pronounced and Corresponding Author: Nurulwahidah Fauzi, Department of Islamic History and Civilization, Academy of Islamic Studies, University Malaya, 50603 Kuala Lumpur, Malaysia Tel: +603 79676008 / +6017 3850280 Fax: +603 79676144. 1708 Middle-East J. Sci. Res., 14 (12): 1708-1715, 2013 [8] spelled differently. According to the Arabic language, it They have the most apparent genealogy compared to is spelled as Hadramawt or Hadhramot, however its Latin the other groups and this becomes the main factor that form spells it as Hadramaut or Hadramout. In the Bible, it their presence and involvement in the Nusantara which is called Hazarmaveth [7]. may be seen clearly [10]. Peter G. Riddel states that In general, the settlers in Hadramaut are divided into Hadramaut immigrants who came to the Nusantara were five main categories being (1) tribes, (2) Ulama, (3) private from all the groups mentioned above. However, the sector workers or traders, (4) the poor, as well as (5) biggest group were from the descendants of Alawiyyin ex-slaves and their descendants [9]. However, this who played important role in the introduction and spread illustration is different than that which is effectively of Islam in the Nusantara [11]. categorized by Van den Berg, with his classification which Basically, the lives of Hadrami Arabs were coloured go as follows; with conservative religious activities and structures, (1) Sayids and Ulama, (2) tribes [10], (3) the Middle- which directly became an identity that underlied their class [10] and (4) children [10]. According to the writer, religious life and social interactions in any place the difference between the first two categories are especially in Johor and Malay Peninsula. Religious because; Sylvaine Camelin puts tribes as a priority education was provided to the children from a very young following majority population of the race, whereas Van de age; especially the male children. A research done by Berg puts Ulama based first on their influence in the Stark in 1936 shows that many mosques were built as community. Although there are two differing opinions intellectual and knowledge centres through them, as well from the writers, the Ulama category will be placed first in as a school with Islamic-based curriculum which was also this topic of discussion. built with the capacity for 30 educators and 300 male Among the four social categories shown, the students [11,12]. category of Sayid and Ulama plays an important role Among the subjects which were given emphasis were mainly because of their importance in the administration Qur’anic studies and secular subjects such as reading, of religious activities and matters, to function as leaders grammar and composition. The educational system was and in providing education as well as acting as divided into two; namely basic education of primary and intermediaries in tribal disputes. They are also known as secondary school. The subjects taught were Arabic the ‘Habib’ which effectively indicates ‘the loved one’. grammar, theology and law. The famous books of Arabic There were a large numbers of Sayids in Hadramaut and grammar were Alfiah and Ajrumiah, whilst the students in they gained respect from the community due to their higher grades were taught the translation of grammar from position which is closely associated to religion in addition the books of Al-Mutamimmah, Al-Fawakih Al- Janniah to the fact that they were very morally influential in the and Syarkh al-Kafrawi. These books were very community [10]. well-known among Arab linguists. There were a number 1709 Middle-East J. Sci. Res., 14 (12): 1708-1715, 2013 of popular books which were usually used as teaching The migration of Arab communities which later materials to the students in Hadramaut, among them was became known as the Hadrami Arab began to gain its the book of Ar-Risalah whose contents discussed the momentum when the Dutch became the first Europeans to knowledge of Allah, the sanctity of law, prayers, fasting, open a trading agency in Hadramaut in the year 1614. khitan, hajj and morality [10]. When steam technology appeared, the amount of the The emphasis on religious education resulted in a Hadrami Arab community who migrated to as far as Jawa, number of consequent developments such as the birth of Madura, Batavia (Jakarta) increased significantly [19]. a prominent historian from the community of Hadramaut, Other than that, the migration issue was also closely Ibn Khaldun. Moreover, the religious aspects which were related with the interruption of British in the Hadramaut instilled in the heart of every Hadramaut person administration in the 19th century which resulted in effectively became a diaspora which followed them disturbances from the Wahabi faction in the state. They wherever they went, especially during trade missions. were one of the cult groups who sought to eliminate the They were never separated from these religious customs, teachings and family of Hadrami Arabs, who were labeled whether in practice or while spreading the customs to in such a manner due to their practicing of old teachings locals. of their ancestors [19] There are a number of characteristics that triggered The Hadrami Arab Diaspora: From Indonesia to Johor the migration of Hadrami Arabs to the Malay Peninsula; The Hadrami Arab migration to the Malay Peninsula happened simultaneously with the migration of Arabs The main purpose of most immigrants was to find from other states in the Arabian Peninsula. The money in order to support the family. Those who relationship of Hadrami Arabs with the outside world were poor came to the port of Mukalla and Shihr. was driven by two main factors which were trading Most Hadramis had intentions to return to their land activities and religious purposes.

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